by advaitamandscience | Apr 11, 2025 | Articles
In this chapter Bhagavan Krishna explains about Jnana (knowledge) and Vijnana (practical Knowledge). Only a guru of such stature can talk about vijnana. Bhagavan Krishna says that only a few strive for Knowledge and among them only one or two attain me. So rare and precious is this knowledge.
Bhagavan Krishna says that I have divided my nature into eightfold as – Earth, water, fire, air, ether, mind, intellect and egoism. They are said as inferior nature or apara Prakriti. However, a being is higher than this. He is para (supreme). He is the life element by which the world is upheld. All forms are the combination of these two – para and apara prakriti.
Bhagavan is the source as well as the destroyer of this creation. Bhagavan says that there is no one higher than Me and all in this creation are strung to Me as gems in a mala (chain). He is the effulgence of the sun, the sound in the ether, the luminosity of fire, the sapidity of water and the fragrance of the earth. He says that I am the seed of all beings and the Intelligence of the Intelligent.
It is from Bhagavan the prakriti emerges and it is in Him it merges. In the middle He sustains it. We see the difference in Prakriti (nature) and believe that Bhagavan is different from prakriti. He cannot be different from anything in this creation. This creation is a part and parcel of Him.
Unless one takes refuge in Bhagavan it is difficult to understand the Unity in diversity. This creation is the combination of the three gunas of Prakriti. It deludes everyone. To ward of delusion, one has to worship Bhagavan.
Bhagavan says that there are three types of Bhaktas.
1 Some bhaktas worship Me when they are in distress.
- Some worship Me to seek knowledge.
- Some worship Me to satisfy the desires.
- The wise men worship Me for no reason – they love Me
Bhagavan says that the wise men are dearer to Me because they do not expect anything from Me. They worship Me for the sake of worshiping Me. Their bhakti is steadfast without any expectation. They worship Me as their Self and so I am not different from them. In the end they will attain Me. Those wise bhaktas realize that all this is Vasudeva (the innermost Self). Bhagavan Himself says that such bhktas are very hard to find.
Bhagavan says that some bhaktas who are desire oriented worship me in another form as Ishta Devata. However, I will satisfy their desires through that form. Whatever faith a bhakta has I will bless them through that faith. Bhagavan says that the fruit they get by such bhakti is only worldly desire satisfaction; in spite of striving hard they will not understand my true nature. Their effort is diverted to worldly desires. They will not know My higher nature, which is unmanifest. It is pure undivided Consciousness. They are caught in Maya and deluded by the dualities of the world. But the wise men know my nature and worship Me as their Self, and so they are dearer to Me says Bhagavan Krishna. However, those who take refuge in Me, in the end I will reveal my higher nature to them says Bhagavan Krishna in this chapter.
by advaitamandscience | Mar 15, 2025 | Articles
GITA AT A GLANCE – CHAPTER 6
Bhagavan Krishna says that one should perform action without expectation of the fruits of action. One who renounces the fruits of action is the real Sannyasi and not the one who renounces the action itself. In the name of sannyasa one should not stop performing the ordained duties. Instead, one should do all the ordained duties without the expectation of the result. Doing karma without the expectation of the result is the best way to purify the thoughts. When a person has attained the higher level of spirituality (yoga) then he can refrain from doing actions because he will be spending the time for meditation.
Bhagavan says that one has to raise oneself by one’s Self alone; let not one lower oneself; for the Self alone is the friend of oneself, and the Self alone is the enemy of oneself. One must have pure elevating thoughts. Only such thoughts raise a person. Dull and negative thoughts drag a person down. One must train the mind to be in control and in balance to view the dualities of nature equally. A yogi who has conquered the senses see a stone and the gold equally; he sees a sinner and a saint equally. He has evenness of mind. This is the yogi’s power of discrimination.
One must strive hard to attain the evenness of mind and understand the Truth. He must practice meditation. He must sit in an appropriate place and make the mind one-pointed. Sitting in an erect position, with his head, neck and body in a straight posture the yogi should concentrate on the Supreme Self as his goal. Bhagavan says that a yogi with a peaceful mind and abiding in Me attains liberation.
Bhagavan talks about the basic needs for practicing meditation. One must eat, sleep, and speak moderately. Only such a person finds it easy to control the mind. The mind of the yogi must not be disturbed by any external disturbances. Only a clam and controlled mind can abide in the Self. Once when the yogi gets a glimpse of the Self, he never moves from it. He feels that there is no other gain or happiness other than the Self.
This yoga should be practiced with determination else it is not so easy to attain it. Control of the mind and one pointedness of the mind will come gradually, but one must have determination, forbearance and patience for the yoga to materialize. Whenever the mind wanders away from the yogi, immediately he must bring it back under control and concentrate on the Self. By this practice, the yogi sees the Self abiding in all beings and all beings in the Self.
Bhagavan says that ’He who sees Me everywhere and sees everything in Me, he never becomes separated from Me, nor do I become separated from him’ Further more Bhagavan says that a yogi who recognizes Me in all beings and thus worships Me, always abide in Me. One who sees dualities of nature equally and worship Me in all beings is regarded as the highest yogi.
At this juncture, Arjuna asks Krishna that the mind is always restless and it is difficult to control the mind as it is to control the wind. So how can it be controlled? Bhagavan replies that definitely it is difficult to control the mind but by practice and determination one can control the mind.
Arjuna asks Bhagavan Krishna that if one is not able to control the mind and due to it has not attained perfection but has faith in the yoga, what will be his fate?
Bhagavan says that such a person will not face destruction in this world or the next. He will go to higher Lokas and after that will be born in the house of a yogi and continue the practice from where he has left. Bhagavan says that whatever little sadhana (practice) one has done in this birth will never go waste for that Jiva. The Jiva purifies himself through repeated births and finally reaches the Supreme Self. A yogi who practices yoga and attains the Supreme is superior to a sanyasi, or a jnani (obtained through the knowledge of the scriptures) and even superior to a karma yogi; and so, Bhagavan asks Arjuna to become a yogi because a yogi has both jnana and vijnana. With these words Bhagavan Krishna concludes the sixth discourse.
by advaitamandscience | Feb 15, 2025 | Articles
In chapter 4, when Bhagavan hailed the Sanyasi and the power of renunciation, Arjuna was confused. He asked Bhagavan Krishna that you praise renunciation and at the same time you ask me to perform action; Arjuna requested Bhagavan Krishna that which of the two is best suited for me- either renunciation of action or yoga of action.
Bhagavan said that both renunciation as well as yoga of action lead to the highest bliss; however, yoga of action is superior because it suits all. One should not renounce the action in the beginning stage of life itself. Instead, one should perform action and renounce the result of action. By performing action without the expectation of result one gets the maturity to live a life of equality. If an aspirant renounce the action in the beginning stage itself, it will drag him to laziness and subsequently ignorance. Till one gets the maturity of mind to cross over the dualities of nature, to free himself from the pair of opposites, he has to perform action but without the expectation of result. Only a perpetual sanyasi who neither hates nor desires, and free from the pairs of opposites is fit for renunciation of action. All others have to perform action without the expectation of result.
One should not renounce the action out of laziness or ignorance. A sanyasi or a jnani is deeply involved in meditation, so he may not get time or may not be aware of the outside world and in that case, he can renounce the action itself. A jnani will be completely detached from the materialistic world or he may consider the outside world as temporary and not that important. In that case, he may renounce the action itself. All the others have to perform action and do their obligatory duties, else it will lead them to ignorance.
Bhagavan Krishna inspite of His all-pervading and all-knowing nature He performed action till the end of His worldly life and showed the world how to do action without expectation. Therefore, performing action is inevitable for all till one gets the appropriate knowledge.
Bhagavan says that the knowledge one attains by performing karma as a yoga is not different from the knowledge one attains by practicing jnana yoga. Karma yoga as well as Jnana yoga both give the knowledge of equality; that is to see non-difference in this visibly separate world. This vision of equality is the basic step to reach the Supreme. Moreover, by performing karma as a yoga purifies the mind in which the seeds of Atma Jnana can be sowed easily. Practicing karma yoga for a long time destroys one’s ego and doer ship nature and he feels that he is not performing the action, instead his senses are performing action and he feels that he is the witness of his own actions. At this juncture, he feels a separateness between his Atma and anatma. Even at this stage, he has to perform action for the welfare of the world.
He who performs action and dedicate it to Brahman is not bound by his action and so sin do not incur him. If one performs the action without expectation of result then he is not bound by his action at the same time if one performs an action impelled by desire then he is bound by that action and it will influence him to take repeated births to experience the results. If one mentally renounces and remains unaffected by the fruits of the action then he remains peaceful in this body which Bhagavan says as the nine gated city (body with nine orifices). When a person understands that it is the nature that acts and Atma is the mere witness then he remains in peace. It is at this stage he identifies with Atma. However, this knowledge is covered with ignorance. One has to strive to get this knowledge with purity of mind. When one’s intellect is absorbed in Atma, then his sins are dispelled and he attains the Supreme.
Bhagavan says that a true Jnani do not see difference in this manifested world. In his vision there is only Brahman and nothing else. He sees everyone as equal or as Brahman; it may be a beggar or a king, an elephant or a dog, a sinner or a Brahmana, he sees no difference in them. In his vision, all these forms and gunas are external differences; there is nothing in this world other than Brahman. Such a Jnani neither rejoices when he gets something nor does he grieve when he loses something. Because he knows that he is Brahman and far more superior than the nature itself. He always rests in peace in Brahman. He finds happiness in the Self. This does not mean that he is passive or experiencing loneliness. Actually, he rejoices in the Self. A wise man does not find happiness in the external world because it is temporary and comparing to the happiness of Atma, it is negligible. A jnani or a yogi is an ever-happy, content man. One who rejoices in Brahman becomes Brahman himself. A jnani of this nature can renounce the action itself; because the actions do not bind him. If a person has not reached this level of freedom, then he has to perform action without expecting result to free himself from bondage.
In the next chapter Bhagavan talks about the different ways for a person to attain purity and equality of mind.
by advaitamandscience | Jan 18, 2025 | Articles
This chapter explains the importance of Atma vidya.
Bhagavan Sri Krishna says that he has taught the Atma vidya to Vivaswan (the sun God) in the ancient time; Viwasvan taught this to Manu and Manu taught this to Ikshvaku and like this it was passed on generation after generation by eminent gurus. Bhagavan Krishna clearly tells us the line of this imperishable knowledge. But a doubt arose in the mind of Arjuna. He asked Bhagavan how come that it is possible Krishna, you were born in this generation and how come you taught this knowledge to Vivaswan in the ancient time, probably in the beginning of the creation? As the answer Bhagavan says that, many births for mine as well as of you have passed on Arjuna, I know them all, but you do not know them. Bhagavan says, even though I am of imperishable nature and the Lord of all beings, governing my own nature I am born by my own Maya. And here comes the very famous slokas,
“Yada yada hi dharmasya, glanirbhavati Bharata
Abhyudthanam adharmasya tathaatmanam srujamyaham’’
“Whenever there is decline of righteousness, O Arjunna and rise of unrighteousness, then I manifest myself”
“paritranaya sadhunam vinashaya ca dushkrutam
Dharmasamsthapanarthaya sambhavami yuge yuge”
“For the protection of the good, for the destruction of the wicked and for the establishment of righteousness, I am born in every age”
Next important point in this chapter is Bhagavan tells about the caste system. It is different from the caste system which we practice now. Bhagavan has created the caste system based on the guna and karma. A person performs karma based on his guna and who all performs a similar karma is identified as a community. It is purely based on guna and interest and not based on the birth in a particular community.
Karma is inevitable in this materialistic world. All have to perform karma including Bhagavan, and so he did karma with out any expectation and also advise us to do the same. To perform an action both mind and body has to be involved. We normally see the physical action and do not see the mental action. If a person performs an action without the notion in the mind that ‘I am the doer’ then it is seen as INACTION IN ACTION. Even though he performs an action he is considered as a non-doer of action, because he does not have the egoistic feeling and thinks that everything is done by nature and I am the witness. At the same time if a person sits idle, without doing any action but at the same time manipulating and thinking of many things, and has the notion that ‘I am the doer’ then it is seen as ACTION IN INACTION. Bhagavan says that action of the mind is the real action. Only the action of the mind binds us and not the mere physical action. One has to identify with the self and be a witness to one’s own actions. When a person identifies with the Self and remain as witness for all actions then he is at peace and lead a content life. He is not a bound person and no sin will incur him.
The next sloka in this chapter sloka 24 describes the jnana yajna
“Brahmaarpanam Brahmahavirbrahmaagnow Brahmanaahutam
Brahaiva tena gantavyam Brahmakarmasamaadhina”
‘Brahman is the oblation, Brahman is the ghee, by Brahman is the oblation poured in to the fire of Brahman, Brahman shall be reached by him who always sees Brahman in action’
A jnani identifies everything with Brahman. A jnani feels that there is no existence apart from Brahman and for him all his actions are sacrifice to Brahman. There are many sacrifices; among them the wisdom sacrifice is the ultimate.
A person of wisdom will see everything in him as well as himself in everything. He sees no separation or difference in anything and with himself too. There is no other best purifier in this world than the knowledge. Bhagavan in this chapter hails the Atma vidya and advises us to perform action for the sake of action and cut the ignorance with the sword of knowledge.
by advaitamandscience | Dec 28, 2024 | Articles
GITA AT A GLANCE – CHAPTER 3
In this chapter, Bhagavan Sri Krishna explains the importance of karma yoga.
When Bhagavan Sri Krishna explained the nature of Atma to Sri Arjuna, a doubt raised in the mind of Arjuna. He asked Bhagavan that so far you explained the importance and the nature of Atma, you say that one has to control the senses and restrain from sense objects and one has to do the karma without expecting results; if the senses have to be controlled and attain Atma jnana and one should not expect the result, then why am I to fight this war? I am confused by your speech Krishna said Arjuna. If knowledge is superior to action, then why do you ask me to engage in this terrible action questioned Arjuna.
Bhagavan replies that, in this world there are two paths to attain the supreme
- Path of knowledge of the jnanis (Atma jnana)
- Path of karma of the yogis (karma yogis)
A person performs action physically and by mind. Merely restraining the physical action will not make a person actionless nor does merely renouncing physically make a person perfect. The mind is more important than the physical activity. By nature, everyone is born to act either physically or mentally. No one can remain actionless unless one trains the mind.
A deluded person does not perform any action physically but his mind is also involved and attached to the result of the action. He will be dreaming about the sense objects. However, a karma yogi performs actions by the organs of action and at the same time his mind is under his control. He performs action without any attachment.
Action is superior than inaction and so one has to do their duty without any attachment. Doing sacrifice (yagnas) is one of the duties because the creator created mankind together with sacrifice. Man has to nourish the gods and the gods give back in return. One is not ordained to enjoy anything without giving to gods. Thus, man is freed from sins. If one rejoices in the senses without giving to gods is a sinful person because that is how the wheel of action is set.
However, if a person rejoices in the self, satisfied with the self and content in the self has no action to perform, because Atma is supreme. A Atma jnani is not dependent on anything or any object. Therefore, Bhagavan Krishna asks Arjuna to perform action without expectation or attachment and by that way one can understand the supreme. If one performs action without attachment, that is, doing action for the sake of the Lord, then by the purity of heart one attains self-realization. Many Rishis have attained the Supreme by the purity of action.
Bhagavan says that, there is no action in the three worlds that should be done by me nor there is anything unattained to be attained by me, but still, I perform action; only for the reason if I do not perform any action then the others will follow it and this world will perish. A wise man should not disturb the beliefs of an ignorant man. Instead, he must set an example for the world to follow.
An ignorant think that ‘I am the doer’ but all the while it is the body, mind, senses and nature (prakriti) is doing the action. Bhagavan says that ‘perform the actions for the sake of me and be centered in self -realization. Do not take the success and failure as personal. One must do their own duty, instead of doing the duty of others for merit or benefits.
Bhagavan says that we all have knowledge but it is enveloped by desires. Desire leads to anger and it destroys every knowledge. The seat of the desire is the mind, intellect and the senses.
Senses are superior; superior to the senses is the mind; superior to the mind is the intellect; superior to the intellect is the Self (Atma). So, one has to restrain the Self by the Self and for that the desires have to be controlled.
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